English
It is cutting off attachment to external objects, causing them to dissolve in themselves. Thus, following the outer and inner, following one's own original habits, is the "intermediate demon." Because the mind's elaboration has not been cut off into the non-elaborate dharmakaya. The five sense gates, outer and inner, afflicted mind, intermediate, and one's own original habits, follow as if they were external. It cuts off the non-elaborate nature, the original unmade (state). Recognizing the three kayas, but not being accustomed to abiding in them, is the "floating demon." Because of being separated from love and compassion for the lama, one does not abide in samaya. Holding the view in one's mouth, one only abides in the general appearance of the meaning. Attaching to the habits on the basis of the alaya. Therefore, mistakenly thinking that one has not transcended the world, and abiding in the net of samsaric bondage. Therefore, in order to cut off all the faults of the ground and path, until the attainment of the great bliss of Buddhahood. In order to liberate these four demons in themselves, The three demons of outer, inner, and intermediate refer to the three ways in which wild awareness arises directly. The nature of these three is illusion, non-elaboration, self-awareness, and spontaneous accomplishment, so the method of realizing them is the three kayas. In order to point out the three methods of encounter, after determining the meaning, the method of placing the mind on the boundary of not losing realization is that, because there is no hope or fear, letting go is a fault, and not relying on a spiritual friend, one abides in one's own party. Through realization and familiarization, these four demons will be liberated into those three spontaneously accomplished natures, just as water appears as ice, and ice melts into water, it is very important to diligently abide in the state of realization and familiarization. So, what is the method of constantly meditating on it? In a monastery, in a hermitage, in a village. Like a king, like a madman, like a beggar. Great yogi, yogi, wanderer, child. The place where the body and material depend is a monastery far from the village. Practice the monastery that realizes the meaning of self-aware bodhicitta. Because the mind depends on and is related to the body, a monastery appears from one's own body. In the hermitage of the place where the actual appearance resides. Train awareness, the hermitage of the mind. The dependent aggregates of form themselves appear as a hermitage. Body and mind
Chinese
在山间和寺庙中游荡。心中平等对待它，在山间游荡。如果条件允许，以大乘的方式，为了众生的利益，在城镇中游荡。其含义是，由至尊上师库库拉扎所劝导而设定的条件之语：没有原因和条件，自性觉知在一切处都清晰，观看轮回与涅槃平等的状态，没有偏颇，没有能观者和所观者地观看。不要修持意义，安住在错误的境界中，无法修正，让它安住在自证的意义上。安住在意义上，身体、语言和意念的三门，不要束缚行为，自在地行持。果实是解脱于装饰和偏颇，因为美丽而与一切同在的状态中，完全依赖，不要切断身体和语言的后续，依靠任运自成之义，如是说。边地之班智达毗卢遮那，如下面这样培养智慧或弟子。不混淆乘的差别，区分（开），不舍弃，平等地念诵，开启智慧增长的续流。通过意念智慧传入耳中的教诲，直接展示法性自身的特征。在寂静处，习惯于证悟自心本性的状态。成熟自己的相续或所化之境，如是教导。唉，藏人啊，这是为了安立教诲。心之子毗卢遮那。首先，寻找具德的上师。找到后，以三门之苦来依止上师。以令其欢喜的方式来取悦其心，请求教诲。以自己的努力，坚定不移地断除疑惑。完全获得一切灌顶后，在寂静处培养智慧。其中，最好的是三年，中等的是四年，智慧和精进最差的是五年。断除世间的所有散乱和联系，习惯自己的心。获得自立后，随心所欲地利益众生，这也是有意义的。没有行为和作者，以智慧的。人所作所为的任何行为，都是没有行为的。这也是安住在证悟和习惯的状态中，具有大无畏的信心。本来就安住在自性任运成就的无勤大乐状态中。然而，没有证悟它，颠倒地执着，从而迷惑
English
Wander in the mountains and monasteries. With mind, equalize it and wander in the mountains. If conditions permit, in the manner of the Great Vehicle, for the benefit of beings, wander in towns. Its meaning is, the words set as conditions urged by the noble master Kukkuraja: Without cause and conditions, self-awareness is clear in all places, view the state of equality of samsara and nirvana, without bias, look without an observer and observed. Do not meditate on the meaning, abide in the state of error, it cannot be corrected, let it rest in the self-realized meaning. Abiding in the meaning, the three doors of body, speech, and mind, do not bind actions, act freely. The fruit is liberation from ornamentation and bias, because it is beautiful, in the state of being with everything, completely rely, do not cut off the continuation of body and speech, rely on the meaning of spontaneous presence, so it is said. The borderland pandita Vairochana, like the following, cultivate wisdom or disciples. Without mixing the distinctions of vehicles, distinguish (open), without abandoning, recite equally, open the stream of wisdom growth. Through the teachings transmitted into the ear of the mind's wisdom, directly show the nature of the dharma itself. In a secluded place, get used to the state of realizing your own mind nature. Ripen your own continuum or the object to be tamed, so he taught. Alas, Tibetans, this is for establishing the teachings. Heart son Vairochana. First, look for a noble master with virtues. Having found him, serve the master with the hardship of the three doors. Please his heart in a way that pleases him, and ask for teachings. With your own efforts, resolutely cut off doubts without hesitation. Having fully received all the empowerments, cultivate wisdom in a secluded place. Among them, the best is three years, the medium is four years, and the worst of wisdom and diligence is five years. Cut off all worldly distractions and connections, and get used to your own mind. After gaining self-reliance, benefit beings as you please, which is also meaningful. Without action and actor, with wisdom. Whatever actions a person does, are without action. This is also possessing great confidence in abiding in the state of realization and habituation without wavering. Originally abiding in the effortless great bliss state of self-existing spontaneous accomplishment. However, without realizing it, clinging to it in a reversed way, thus confused.
Chinese
因此，对于那些受苦的人，即使直接展示了自解脱的口诀，如果他们不习惯于此，那么自解脱就会离他们很远。愿使之在各自的相续中显现的方法次第之链，能安住在所有众生的相续中。名为《宝鬘论》。大导师师利星哈所著圆满。 塞地的班智达生天以慈爱之心作了注释。愿善根成就圆满正等觉。 《宝鬘论》师利星哈之作，塞地班智达生天之注释。
English
Therefore, for those who suffer, even if the secret instruction of self-liberation is directly shown, if they are not accustomed to it, then self-liberation will be far from them. May the chain of methods for making it arise in their own continuums abide in the continuums of all beings. This is called "The Precious Garland." Completed by the great teacher Shri Singha. The Pandita of Se, Jungden, has added this commentary with a loving heart. May the merit be perfected into complete enlightenment. "The Precious Garland," the words of Shri Singha, with commentary by the Pandita of Se, Jungden.